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Psalm Twenty-seven

Psalm 27

Chapter Contents

The psalmist's faith. (1-6) His desire toward God and expectation from him. (7-14)

Commentary on Psalm 27:1-6

(Read Psalm 27:1-6)

The Lord who is the believer's light is the strength of his life; not only by whom but in whom he lives and moves. In God let us strengthen ourselves. The gracious presence of God his power his promise his readiness to hear prayer the witness of his Spirit in the hearts of his people; these are the secret of his tabernacle and in these the saints find cause for that holy security and peace of mind in which they dwell at ease. The psalmist prays for constant communion with God in holy ordinances. All God's children desire to dwell in their Father's house. Not to sojourn there as a wayfaring man to tarry but for a night; or to dwell there for a time only as the servant that abides not in the house for ever; but to dwell there all the days of their life as children with a father. Do we hope that the praising of God will be the blessedness of our eternity? Surely then we ought to make it the business of our time. This he had at heart more than any thing. Whatever the Christian is as to this life he considers the favour and service of God as the one thing needful. This he desires prays for and seeks after and in it he rejoices.

Commentary on Psalm 27:7-14

(Read Psalm 27:7-14)

Wherever the believer is he can find a way to the throne of grace by prayer. God calls us by his Spirit by his word by his worship and by special providences merciful and afflicting. When we are foolishly making court to lying vanities God is in love to us calling us to seek our own mercies in him. The call is general "Seek ye my face;" but we must apply it to ourselves "I will seek it." The word does us no good when we do not ourselves accept the exhortation: a gracious heart readily answers to the call of a gracious God being made willing in the day of his power. The psalmist requests the favour of the Lord; the continuance of his presence with him; the benefit of Divine guidance and the benefit of Divine protection. God's time to help those that trust in him is when all other helpers fail. He is a surer and better Friend than earthly parents are or can be. What was the belief which supported the psalmist? That he should see the goodness of the Lord. There is nothing like the believing hope of eternal life the foresights of that glory and foretastes of those pleasures to keep us from fainting under all calamities. In the mean time he should be strengthened to bear up under his burdens. Let us look unto the suffering Saviour and pray in faith not to be delivered into the hands of our enemies. Let us encourage each other to wait on the Lord with patient expectation and fervent prayer.

── Matthew Henry《Concise Commentary on Psalms》

Psalm 27

Verse 2

[2] When the wicked even mine enemies and my foes came upon me to eat up my flesh they stumbled and fell.

Light — My counsellor in all my difficulties and my comforter and deliverer in all my distresses.

Strength — The supporter and preserver of my life.

Verse 3

[3] Though an host should encamp against me my heart shall not fear: though war should rise against me in this will I be confident.

In this — That God is my light.

Verse 4

[4] One thing have I desired of the LORD that will I seek after; that I may dwell in the house of the LORD all the days of my life to behold the beauty of the LORD and to enquire in his temple.

Dwell. … — Have opportunity of constant attendance upon God.

To behold — That there I may delight myself in the contemplation of thy amiable and glorious majesty and of thy infinite wisdom holiness justice truth and mercy.

Verse 5

[5] For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock.

The secret — In his tabernacle into which mine enemies cannot come. He alludes to the ancient custom of offenders who used to flee to the tabernacle or altar.

Rock — A place high and inaccessible.

Verse 9

[9] Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not neither forsake me O God of my salvation.

Away — From thy face or presence or from the place of thy worship.

Verse 11

[11] Teach me thy way O LORD and lead me in a plain path because of mine enemies.

Because of — That I may neither fall into their hands by my folly nor give them any occasion of triumphing over me.

Verse 13

[13] I had fainted unless I had believed to see the goodness of the LORD in the land of the living.

The living — David was thus earnestly desirous of this mercy in this life not because he placed his portion in these things; but because the truth and glory of God were highly concerned in making good the promise of the kingdom to him.

── John Wesley《Explanatory Notes on Psalms》

JEHOVAH IN PSALM 27.

Ⅰ. Light to direct. “ The Lord is my Light” (verse 1).

Ⅱ. Salvation to deliver. “ And my Salvation” (verse 1).

Ⅲ. Strength to uphold. “ The Lord is the Strength of my life” (verse 1).

Ⅳ. Object of desire. “ One thing have I desired of the Lord” (verse 4).

Ⅴ. House of shelter. “ That I may dwell in the house of the Lord” (verse 4).

Ⅵ. Beauty to admire. “ The beauty of the Lord” (verse 4).

Ⅶ. Teacher to instruct. “ To enquire in His temple” (verse 4).

Ⅷ. Protector to hide. “ He shall hide me in His pavilion” (verse 5).

Ⅸ. Treasurer to keep. “ In the secret of His tabernacle shall He hide me” (verse 5).

Ⅹ. Uplifter to save. “ He shall set me up upon a rock” (ver.5).

Ⅺ. Lord to worship. “I will sing praises unto the Lord” (verse 6).

Ⅻ. Hearer of prayer. “ Hear O Lord when I cry” (verse 7).

XIII. Director of saints. “Seek ye My face” (verse 8).

XIV. God of salvation. “ O God my salvation” (verse 9).

XV. Gatherer of forsaken. “ The Lord will take me up” ( verse 10).

XVI. Leader to guide. “ Lead me in a plain path” (verse 11).

XVII. Goodness to bless. “ The goodness of the Lord” (verse 13).

XVIII. Encourager to strengthen. “ Be of good courage and He shall strengthen thine heart” ( verse 14).

── F.E. Marsh《Five Hundred Bible Readings》

 
Psalm 27 - Light And Salvation In Dark Times
 
OBJECTIVES IN STUDYING THIS PSALM
 
1) To glean David's source of strength and courage in difficult times
 
2) To learn where to turn when persecuted by enemies or forsaken by
 family
 
SUMMARY
 
This psalm is ascribed to David
evidently written in a time of danger
(12). It may have been prompted by the help provided by Ahimelech the
priest
and the opposition of Doeg the Edomite
who saw David at the
tabernacle and later reported him to Saul (cf. 1 Sam 21:1-10; 22:9).
This was also a time when David sought protection for his parents (cf. 1
Sam 22:3) which may have left David feeling abandoned (10).
 
As always
David found the LORD to be his "Light And Salvation In Dark
Times". The first part of the psalm expresses his confident trust in
the LORD for blessings received in the past
and his desire to dwell in
the house of the LORD who will protect him in the future (1-6). In the
second part David offers an anxious plea for God's mercy and deliverance
from his enemies (7-12). It ends with a confession that he would have
lost heart without faith in God's goodness
and an exhortation to wait
on the Lord for strength and courage of heart (13-14).
 
OUTLINE
 
I. CONFIDENT TRUST IN TIME OF DANGER (27:1-6)
 
 A. CONFIDENCE IN THE LORD (1-3)
 1. Of whom shall David be afraid?
 a. When the LORD is his light and salvation
 b. When the LORD is the strength of his life
 2. The LORD's help in the past
 a. When the wicked
his enemies and foes came against him
 b. They stumbled and fell
 3. The LORD's help in the future
 a. Though encamped by an army in time of war
 b. His heart will not fear
it remains confident in the LORD
 
 B. COMMUNION WITH GOD (4-6)
 1. The one thing he desires of the LORD
 a. To dwell in His house all his life
 b. To behold His beauty
and inquire in His temple
 2. The reason for David's fervent desire
 a. In time of trouble the LORD will hide him
 1) In His pavilion
 2) In the secret place of His tabernacle
 b. The LORD will set him high upon a rock
 3. His response to being lifted high above his enemies
 a. To offer sacrifices of joy in His tabernacle
 b. To sing praises to the LORD
 
II. ANXIOUS PRAYER IN TIME OF DANGER (27:7-12)
 
 A. PLEA FOR MERCY (7-10)
 1. David's cry to the LORD
 a. To hear when he cries with his voice
 b. To have mercy and answer him
 c. For his heart responded to the LORD saying "Seek My face"
 2. David's plea to the LORD
 a. Do not hide His face from him
 b. Do not turn His servant away in anger
for He has been his
 help
 c. Do not leave or forsake him
for He is the God of his
 salvation
 3. David's hope in the LORD
 a. When forsaken by his parents
 b. The LORD will take care of him
 
 B. PLEA FOR DELIVERANCE (11-12)
 1. David's request for guidance from the LORD
 a. To teach him His way
 b. To lead him in a smooth path
because of his enemies
 2. David's reason for asking the LORD for deliverance from his
 adversaries
 a. For false witnesses have risen against him
 b. Such as breathe out violence
 
III. REASSURING SELF IN TIME OF DANGER (27:13-14)
 
 A. NEED FOR FAITH IN THE LORD (13)
 1. He would have lost heart unless he believed
 2. That he would see the goodness of the LORD in the land of the
 living
 
 B. NEED TO WAIT ON THE LORD (14)
 1. To be of good courage
 2. He shall strengthen your heart
 
REVIEW QUESTIONS FOR THE PSALM
 
1) What are the main points of this psalm?
 - Confident trust in time of danger (1-6)
 - Anxious prayer in time of danger (7-12)
 - Lessons learned in time of danger (13-14)
 
2) What does David offer as the solution to fear? (1)
 - The LORD as one's light and salvation
 - The LORD as one's strength in life
 
3) Why would David not fear though an army may encamp him? (2-3)
 - In the past his enemies and foe stumbled and fell
 
4) What did David earnestly desire of the Lord? (4)
 - To dwell in the house of the LORD all the days of his life
 - To behold the behold the beauty of the LORD
to inquire in His
 temple
 
5) Why did David desire such fellowship with God? (5)
 - The LORD would hide him in His tabernacle in times of trouble
 
6) How would David respond to victory over his enemies? (6)
 - Offer sacrifices of joy in His tabernacle
 - Sing praises to the LORD
 
7) Why did David hope for the LORD to hear his prayer and have mercy on
 him? (7-9)
 - He responded to the LORD's invitation to seek His face
 - The LORD had been his help in time past
 
8) Who would take care of David when forsaken by his parents? (10)
 - The LORD
 
9) What did David ask for when enemies and false witnesses rose against
 him? (11-12)
 - For the LORD to teach him
and lead him in a smooth path
 - For the LORD to not deliver him to the will of his enemies
 
10) What prevented David from losing heart? (13)
 - Faith that he would see the goodness of the LORD in the land of the
 living
 
11) What is the key to being of good courage? (14)
 - To wait on the LORD
for He will strengthen your heart

－－《Executable Outlines》

Psalm 27

Exposition
Explanatory Notes and Quaint Sayings
Hints to the Village Preacher
Other Works

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TITLE AND SUBJECT. Nothing whatever can be drawn from the title as to the time when this Psalm was written for the heading "A Psalm of David "is common to so many of the Psalms; but if one may judge from the matter of the song the writer was pursued by enemies Ps 27:2-3 was shut out from the house of the Lord Ps 27:4 was just parting from father and mother Ps 27:10 and was subject to slander Ps 27:12; do not all these meet in the time when Doeg the Edomite spake against him to Saul? It is a song of cheerful hope well fitted for those in trial who have learned to lean upon the Almighty arm. The Psalm may with profit be read in a threefold way as the language of David of the Church and of the Lord Jesus. The plenitude of Scripture will thus appear the more wonderful.

DIVISION. The poet first sounds forth his sure confidence in his God Ps 27:1-3 and his love of communion with him Ps 27:4-6. He then betakes himself to prayer Ps 27:7-12 and concludes with an acknowledgment of the sustaining power of faith in his own case and an exhortation to others to follow his example.

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EXPOSITION

Verse 1. The Lord is my light and my salvation. Here is personal interest "my light ""my salvation; "the soul is assured of it and therefore declaring it boldly. "My light; "—into the soul at the new birth divine light is poured as the precursor of salvation; where there is not enough light to see our own darkness and to long for the Lord Jesus there is no evidence of salvation. Salvation finds us in the dark but it does not leave us there; it gives light to those who sit in the valley of the shadow of death. After conversion our God is our joy comfort guide teacher and in every sense our light; he is light within light around light reflected from us and light to be revealed to us. Note it is not said merely that the Lord gives light but that he "is" light; nor that he gives salvation but that he is salvation; he then who by faith has laid hold upon God has all covenant blessings in his possession. Every light is not the sun but the sun is the father of all lights. This being made sure as a fact the argument drawn from it is put in the form of a question Whom shall I fear? A question which is its own answer. The powers of darkness are not to be feared for the Lord our light destroys them; and the damnation of hell is not to be dreaded by us for the Lord is our salvation. This is a very different challenge from that of boastful Goliath for it is based upon a very different foundation; it rests not upon the conceited vigour of an arm of flesh but upon the real power of the omnipotent I AM. The Lord is the strength of my life. Here is a third glowing epithet to show that the writer's hope was fastened with a threefold cord which could not be broken. We may well accumulate terms of praise where the Lord lavishes deeds of grace. Our life derives all its strength from him who is the author if it; and if he deigns to make us strong we cannot be weakened by all the machinations of the adversary. Of whom shall I be afraid? The bold question looks into the future as well as the present. "If God be for us "who can be against us either now or in time to come?

Verse 2. This verse records a past deliverance and is an instance of the way in which experience should be employed to reassure our faith in times of trial. Each word is instructive. When the wicked. It is a hopeful sign for us when the wicked hate us; if our foes were godly men it would be a sore sorrow but as for the wicked their hatred is better than their love. Even mine enemies and my foes. There were many of them they were of different sorts but they were unanimous in mischief and hearty in hatred. Came upon me—advanced to the attack leaping upon the victim like a lion upon its prey. To eat up my flesh like cannibals they would make a full end of the man tear him limb from limb and make a feast for their malice. The enemies of our souls are not deficient in ferocity they yield no quarter and ought to have none in return. See in what danger David was; in the grip and grasp of numerous powerful and cruel enemies and yet observe his perfect safety and their utter discomfiture! They stumbled and fell. God's breath blew them off their legs. There were stones in the way which they never reckoned upon and over these they made an ignominious tumble. This was literally true in the case of our Lord in Gethsemane when those who came to take him went backward and fell to the ground; and herein he was a prophetic representative of all wrestling believers who rising from their knees shall by the power of faith throw their foes upon their faces.

Verse 3. Though an host should encamp against me my heart shall not fear. Before the actual conflict while as yet the battle is untried the warrior's heart being held in suspense is very liable to become fluttered. The encamping host often inspires greater dread than the same host in actual affray. Young tells us of some—"Who feel a thousand deaths in fearing one." Doubtless the shadow of anticipated trouble is to timorous minds a more prolific source of sorrow than the trouble itself but faith puts a strengthening plaister to the back of courage and throws out of the window the dregs of the cup of trembling. Though war should rise against me in this will I be confident. When it actually comes to push of pike faith's shield will ward off the blow; and if the first brush should be but the beginning of a war yet faith's banners will wave in spite of the foe. Though battle should succeed battle and one campaign should be followed by another the believer will not be dismayed at the length of the conflict. Reader this third verse is the comfortable and logical inference from the second confidence is the child of experience. Have you been delivered out of great perils? then set up your ensign wait at your watch fire and let the enemy do his worst.

Verse 4. One thing. Divided aims tend to distraction weakness disappointment. The man of one book is eminent the man of one pursuit is successful. Let all our affections be bound up in one affection and that affection set upon heavenly things. Have I desired—what we cannot at once attain it is well to desire. God judges us very much by the desire of our hearts. He who rides a lame horse is not blamed by his master for want of speed if he makes all the haste he can and would make more if he could; God takes the will for the deed with his children. Of the Lord. This is the right target for desires this is the well into which to dip our buckets this is the door to knock at the bank to draw upon; desire of men and lie upon the dunghill with Lazarus: desire of the Lord and to be carried of angels into Abraham's bosom. Our desires of the Lord should be sanctified humble constant submissive fervent and it is well if as with the psalmist they are all molten into one mass. Under David's painful circumstances we might have expected him to desire repose safety and a thousand other good things but no he has set his heart on the pearl and leaves the rest. That will I seek after. Holy desires must lead to resolute action. The old proverb says "Wishers and woulders are never good housekeepers "and "wishing never fills a sack." Desires are seed which must be sown in the good soil of activity or they will yield no harvest. We shall find our desires to be like clouds without rain unless followed up by practical endeavours. That I may dwell in the house of the Lord all the days of my life. For the sake of communion with the King David longed to dwell always in the palace; so far from being wearied with the services of the Tabernacle he longed to be constantly engaged in them as his life long pleasure. He desired above all things to be one of the household of God a home born child living at home with his Father. This is our dearest wish only we extend it to those days of our immortal life which have not yet dawned. We pine for our Father's house above the home of our souls; if we may but dwell there for ever we care but little for the goods or ills of this poor life. "Jerusalem the golden" is the one and only goal of our heart's longings. To behold the beauty of the Lord. An exercise both for earthly and heavenly worshippers. We must not enter the assemblies of the saints in order to see and be seen or merely to hear the minister; we must repair to the gatherings of the righteous intent upon the gracious object of learning more of the loving Father more of the glorified Jesus more of the mysterious Spirit in order that we may the more lovingly admire and the more reverently adore our glorious God. What a word is that "the beauty of the Lord!" Think of it dear reader! Better far—behold it by faith! What a sight will that be when every faithful follower of Jesus shall behold "the King in his beauty!" Oh for that infinitely blessed vision! And to enquire in his temple. We should make our visits to the Lord's house enquirers' meetings. Not seeking sinners alone but assured saints should be enquirers. We must enquire as to the will of God and how we may do it; as to our interest in the heavenly city and how we may be more assured of it. We shall not need to make enquiries in heaven for there we shall know even as we are known; but meanwhile we should sit at Jesus' feet and awaken all our faculties to learn of him.

Verse 5. This verse gives an excellent reason for the psalmist's desire after communion with God namely that he was thus secured in the hour of peril. For in the time of trouble that needy time that time when others forsake me he shall hide me in his pavilion: he shall give me the best of shelter in the worst of danger. The royal pavilion was erected in the centre of the army and around it all the mighty men kept guard at all hours; thus in that divine sovereignty which almighty power is sworn to maintain the believer peacefully is hidden hidden not by himself furtively but by the king who hospitably entertains him. In the secret of his tabernacle shall he hide me. Sacrifice aids sovereignty in screening the elect from harm. No one of old dared to enter the most holy place on pain of death; and if the Lord has hidden his people there what foe shall venture to molest them? He shall set me up upon a rock. Immutability eternity and infinite power here come to the aid of sovereignty and sacrifice. How blessed is the standing of the man whom God himself sets on high above his foes upon an impregnable rock which never can be stormed! Well may we desire to dwell with the Lord who so effectually protects his people.

Verse 6. And now shall mine head be lifted up above mine enemies round about me. He is quite sure of it. Godly men of old prayed in faith nothing wavering and spoke of their answer to their prayers as a certainty. David was by faith so sure of a glorious victory over all those who beset him that he arranged in his own heart what he would do when his foes lay all prostrate before him; that arrangement was such as gratitude suggested. Therefore will I offer in his tabernacle sacrifices of joy. That place for which he longed in his conflict should see his thankful joy in his triumphant return. He does not speak of jubilations to be offered in his palace and feastings in his banqueting halls but holy mirth he selects as most fitting for so divine a deliverance. I will sing. This is the most natural mode of expressing thankfulness. Yea I will sing praises unto the Lord. The vow is confirmed by repetition and explained by addition which addition vows all the praise unto Jehovah. Let who will be silent the believer when his prayer is heard must and will make his praise to be heard also; and let who will sing unto the vanities of the world the believer reserves his music for the Lord alone.

Verse 7. Hear O Lord when I cry with my voice. The pendulum of spirituality swings from prayer to praise. The voice which in the last verse was tuned to music is here turned to crying. As a good soldier David knew how to handle his weapons and found himself much at home with the weapon of "all prayer." Note his anxiety to be heard. Pharisees care not a fig for the Lord's hearing them so long as they are heard of men or charm their own pride with their sounding devotions; but with a genuine man the Lord's ear is everything. The voice may be profitably used even in private prayer; for though it is unnecessary it is often helpful and aids in preventing distractions. Have mercy also upon me. Mercy is the hope of sinners and the refuge of saints. All acceptable petitioners dwell much upon this attribute. And answer me. We may expect answers to prayer and should not be easy without them any more than we should be if we had written a letter to a friend upon important business and had received no reply.

Verse 8. In this verse we are taught that if we would have the Lord hear our voice we must be careful to respond to his voice. The true heart should echo the will of God as the rocks among the Alps repeat in sweetest music the notes of the peasant's horn. Observe that the command was in the plural to all the saints Seek ye; but the man of God turned it into the singular by a personal application Thy face Lord will I seek. The voice of the Lord is very effectual where all other voices fail. When thou saidst then my heart my inmost nature was moved to an obedient reply. Note the promptness of the response—no sooner said than done; as soon as God said "seek "the heart said "I will seek." Oh for more of this holy readiness! Would to God that we were more plastic to the divine hand more sensitive of the touch of God's Spirit.

Verse 9. Hide not thy face far from me. The word "far" is not in the original and is a very superfluous addition of the translators since even the least hiding of the Lord's face is a great affliction to a believer. The command to seek the Lord's face would be a painful one if the Lord by withdrawing himself rendered it impossible for the seeker to meet with him. A smile from the Lord is the greatest of comforts his frown the worst of ills. Put not thy servant away in anger. Other servants had been put away when they proved unfaithful as for instance his predecessor Saul; and this made David while conscious of many faults most anxious that divine long suffering should continue him in favour. This is a most appropriate prayer for us under a similar sense of unworthiness. Thou hast been my help. How truly can we join in this declaration; for many years in circumstances of varied trial we have been upheld by our God and must and will confess our obligation. "Ingratitude "it is said "is natural to fallen man "but to spiritual men it is unnatural and detestable. Leave me not neither forsake me. A prayer for the future and an inference from the past. If the Lord had meant to leave us why did he begin with us? Past help is but a waste of effort if the soul now be deserted. The first petition "leave me not "may refer to temporary desertions and the second word to the final withdrawal of grace both are to be prayed against; and concerning the second we have immutable promises to urge. O God of my salvation. A sweet title worthy of much meditation.

Verse 10. When my father and my mother forsake me. These dear relations will be the last to desert me but if the milk of human kindness should dry up even from their breasts there is a Father who never forgets. Some of the greatest of the saints have been cast out by their families and persecuted for righteousness' sake. Then the Lord will take me up. Will espouse my cause will uplift me from my woes will carry me in his arms will elevate me above my enemies will at last receive me to his eternal dwelling place.

Verse 11. Teach me thy way O Lord. He does not pray to be indulged with his own way but to be informed as to the path in which the righteous Jehovah would have him walk. This prayer evinces an humble sense of personal ignorance great teachableness of spirit and cheerful obedience of heart. Lead me in a plain path. Help is here sought as well as direction; we not only need a map of the way but a guide to assist us in the journey. A path is here desired which shall be open honest straightforward in opposition to the way of cunning which is intricate tortuous dangerous. Good men seldom succeed in fine speculations and doubtful courses; plain simplicity is the best spirit for an heir of heaven: let us leave shifty tricks and political expediencies to the citizens of the world—the New Jerusalem owns plain men for its citizens. Esau was a cunning hunter Jacob was a plain man dwelling in tents. Because of mine enemies. These will catch us if they can but the way of manifest simple honesty is safe from their rage. It is wonderful to observe how honest simplicity baffles and outwits the craftiness of wickedness. Truth is wisdom. "Honesty is the best policy."

Verse 12. Deliver me not over unto the will of mine enemies; or I should be like a victim cast to the lions to be rent in pieces and utterly devoured. God be thanked that our foes cannot have their way with us or Smithfield would soon be on a blaze again. For false witnesses are risen up against me. Slander is an old fashioned weapon out of the armoury of hell and is still in plentiful use; and no matter how holy a man may be there will be some who will defame him. "Give a dog an ill name and hang him; "but glory be to God the Lord's people are not dogs and their ill names do not injure them. And such as breathe out cruelty. It is their vital breath to hate the good; they cannot speak without cursing them; such was Paul before conversion. They who breathe out cruelty may well expect to be sent to breathe their native air in hell; let persecutors beware!

Verse 13. Faintness of heart is a common infirmity; even he who slew Goliath was subject to its attacks. Faith puts its bottle of cordial to the lip of the soul and so prevents fainting. Hope is heaven's balm for present sorrow. In this land of the dying it is our blessedness to be looking and longing for our fair portion in the land of the living whence the goodness of God has banished the wickedness of man and where holy spirits charm with their society those persecuted saints who were vilified and despised among men. We must believe to see not see to believe; we must wait the appointed time and stay our soul's hunger with foretastes of the Lord's eternal goodness which shall soon be our feast and our song.

Verse 14. Wait on the Lord. Wait at his door with prayer; wait at his foot with humility; wait at his table with service; wait at his window with expectancy. Suitors often win nothing but the cold shoulder from earthly patrons after long and obsequious waiting; he speeds best whose patron is in the skies. Be of good courage. A soldier's motto. Be it mine. Courage we shall need and for the exercise of it we have as much reason as necessity if we are soldiers of King Jesus. And he shall strengthen thine heart. He can lay the plaister right upon the weak place. Let the heart be strengthened and the whole machine of humanity is filled with power; a strong heart makes a strong arm. What strength is this which God himself gives to the heart? Read the "Book of Martyrs "and see its glorious deeds of prowess; go to God rather and get such power thyself. Wait I say on the Lord. David in the words "I say "sets his own private seal to the word which as an inspired man he had been moved to write. It is his testimony as well as the command of God and indeed he who writes these scanty notes has himself found it so sweet so reviving so profitable to draw near to God that on his own account he also feels bound to write "Wait I SAY on the Lord."

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EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 1. The Lord is my light and my salvation; whom shall I fear? Alice Driver martyr at her examination put all the doctors to silence so that they had not a word to say but one looked upon another; then she said "Have you no more to say? God be honoured you be not able to resist the Spirit of God in me a poor woman. I was an honest poor man's daughter never brought up at the University as you have seen; but I have driven the plough many a time before my father I thank God; yet notwithstanding in the defence of God's truth and in the cause of my Master Christ by his grace I will set my foot against the foot of any of you all in the maintenance and defence of the same; and if I had a thousand lives they should go for the payment thereof." So the Chancellor condemned her and she returned to the prison joyful. Charles Bradbury.

Verse 1. The Lord is my light etc. St. John tells us that "in Christ was life; and the life was the light of men; "but he adds that "the light shineth in darkness; and the darkness comprehended it not." Joh 1:4-5. There is a great difference between the light and the eye that sees it. A blind man may know a great deal about the shining of the sun but it does not shine for him—it gives him no light. So to know that "God is light "is one thing 1Jo 1:5 and to be able to say "The Lord is my light "is quite another thing. The Lord must be the light by which the way of life is made plain to us—the light by which we may see to walk in that way—the light that exposes the darkness of sin—the light by which we can discover the hidden sins of our own hearts. When he is thus our light then he is our salvation also. He is pledged to guide us right; not only to show us sin but to save us from it. Not only to make us see God's hatred of sin and his curse upon it but also to draw us unto God's love and to take away the curse. With the Lord lighting us along the road of salvation who or what need we fear? Our life is hid with Christ in God. Col 3:3. We are weak very weak but his "strength is made perfect in weakness." 2Co 12:2. With the Lord himself pledged to be the strength of our life of whom need we be afraid? From Sacramental Meditations on the Twenty-seventh Psalm 1843.

Verse 1. The Lord is my light. "Light" which makes all things visible was the first made of all visible things; and whether God did it for our example or no I know not; but ever since in imitation of this manner of God's proceeding the first thing we do when we intend to do anything is to get us "light." Sir Richard Baker.

Verse 1. The Lord is my light. Adorable Sun cried St. Bernard I cannot walk without thee: enlighten my steps and furnish this barren and ignorant mind with thoughts worthy of thee. Adorable fulness of light and heat be thou the true noonday of my soul; exterminate its darkness disperse its clouds; burn dry up and consume all its filth and impurities. Divine Sun rise upon my mind and never set. Jean Baptiste Elias Avrillon 1652-1729.

Verse 1. Whom shall I fear? Neither spiritual nor military heroes do exploits through cowardice Courage is a necessary virtue. In Jehovah is the best possible foundation for unflinching intrepidity. William S. Plumer.

Verse 1. Of whom shall I be afraid? I have no notion of a timid disingenuous profession of Christ. Such preachers and professors are like a rat playing at hide and seek behind a wainscot who puts his head through a hole to see if the coast is clear and ventures out if nobody is in the way; but slinks back again if danger appears. We cannot be honest to Christ except we are bold for him. He is either worth all we can lose for him or he is worth nothing. H. G. Salter A.M. in "The Book of Illustrations "1840.

Verse 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh they stumbled and fell. There is no such dainty dish to a malicious stomach as the flesh of an enemy; it goes down without chewing and they swallow it up whole like cormorants. But though malice have a ravenous stomach yet she hath but slow digestion; though her teeth be sharp yet her feet are lame at least apt to stumble; and this made well for David for when his enemies came upon him to eat up his flesh because they came upon the feet of malice they stumbled and fell. A man may stumble and yet not fall; but to stumble and fall withal is the proper stumbling of the wicked and especially of the maliciously wicked; and such it seems was the stumbling of David's enemies because the enemies were such; and such I doubt not shall be the stumbling of mine enemies because mine are such; and of what then of whom now should I be afraid? Sir Richard Baker.

Verse 2. When the wicked even mine enemies and my foes came upon me to eat up my flesh they stumbled and fell. He describes his enemies by their malice and by their ruin. 1. His enemies were cruel enemies blood suckers eaters of flesh. We call them cannibals. As indeed men that have not grace if they have greatness and be opposed their greatness is inaccessible one man is a devil to another. The Scripture calls them "wolves that leave nothing till morning." Zep 3:3. As the great fishes eat up the little ones so great men they make no more conscience of eating up other men than of eating bread; they make no more bones of overthrowing men and undoing them than of eating bread. "They eat up my people as they eat bread." Ps 14:4. 2. But not withstanding their cruelty they were overthrown. Saith David When my foes came upon me to eat up my flesh they stumbled and fell. For indeed God's children when they are delivered it is usually with the confusion of their enemies. God doth two things at once because the special grievance of God's children it is from inward and outward enemies. He seldom or never delivers them but with the confusion of their enemies. This will be most apparent at the day of judgment when Satan and all that are led by his spirit all the malignant church shall be sent to their own place and the church shall be for ever free from all kind of enemies. When the church is most free then the enemies of the church are nearest to destruction; like a pair of balances when they are up at the one end they are down at the other. So when it is up with the church down go the enemies. Richard Sibbes.

Verse 2. The wicked mine enemies. The wicked hate the godly; there is enmity between the seed of the woman and the serpent. Ge 3:15. As in nature there is an antipathy between the vine and the bay tree the elephant and the dragon. Vultures have an antipathy against sweet smells: so in the wicked there is an antipathy against the people of God; they hate the sweet perfumes of their graces. It is true the saints have their infirmities; but the wicked do not hate them for these but for their holiness; and from this hatred ariseth open violence: the thief hates the light therefore would blow it out. Thomas Watson.

Verse 2. There was great wisdom in the prayer of John Wesley: "Lord if I must contend let it not be with thy people." When we have for foes and enemies those who hate good men we have at least this consolation that God is not on their side and therefore it is essentially weak. William S. Plumer.

Verse 3. Though an host should encamp against me etc. He puts the case of the greatest danger that can be. Though an host should encompass me my heart shall not fear: though war should rise against me in this will I be confident. Here is great courage for the time to come. "Experience breeds hope and confidence." David was not so courageous a man of himself; but upon experience of God's former comfort and assistance his faith brake as fire out of the smoke or as the sun out of a cloud. Though I was in such and such perplexities yet for the time to come I have such confidence and experience of God's goodness that I will not fear. He that seeth God by a spirit of faith in his greatness and power he sees all other things below as nothing. Therefore he saith here he cares not for the time to come for any opposition; no not of an army. "If God be with us who can be against us?" Ro 8:31. He saw God in his power; and then looking from God to the creature alas! who was he? As Micah when he had seen God sitting upon his throne; what was Ahab to him when he had seen God once? So when the prophet David had seen God once then "though an host should encamp against me my heart shall not fear "etc. Richard Sibbes.

Verse 3. Though an host should encamp against me etc. If I love my God and I love him with a noble spirited love all my enemies will fight against me in vain; I shall never fear them and the whole world cannot harm me. Charity cannot be offended because she takes offence at nothing. Enemies enviers slanderers persecutors I defy you; if I love I shall triumph over your attacks. Ye can take away my goods; but if my love has a generous spirit I shall be always rich enough and ye cannot take away my love which alone makes all my riches and treasures. Ye may blacken my reputation; but as I hold you cheaply quit of all homage of praise and applause I with all my heart give you a free leave to blame and to defame. Happily for me ye cannot blacken me before my God and his esteem alone makes amends to me and rewards me for all your contempt. Ye can persecute my body but there I even will help you on by my penances; the sooner it shall perish the sooner shall I be delivered from this domestic enemy which is a burden to me. What harm then can ye do me? If I am resolved to suffer all and if I think I deserve all the outrages ye can do me ye will only give more loftiness of spirit to my love more brilliancy to my crown. Jean Baptiste Elias Avrillon.

Verse 3. Those who are willing to be combatants for God shall also be more than conquerors through God. None are so truly courageous as those who are truly religious. If a Christian live he knows by whose might he stands; and if he die he knows for whose sake he falls. Where there is no confidence in God there will be no continuance with God. When the wind of faith ceases to fill the sails the ship of obedience cease to plough the seas. The taunts of Ishmael shall never make an Isaac disesteem his inheritance William Secker.

Verses 3-4. The favourite grows great by the many favours gifts jewels offices the prince bestows upon him. The Christian grows rich in experiences which he wears as bracelets and keeps as his richest jewels. He calls one Ebenezer—"hitherto God hath helped; "and other Naphtali—"I have wrestled with God and prevailed; "another Gershom—"I was a stranger; "another Joseph—"God will yet add more; "and another Peniel—"I have seen the face of God." 1Sa 7:12 Ge 30:8 Ex 2:22 Ge 30:24 Ge 32:30. I have been delivered from the lion therefore shall be from the bear; from lion and bear therefore from the Philistine; from the Philistine therefore from Saul; from Saul therefore God will deliver me from every evil work and preserve me blameless to his heavenly kingdom. John Sheffield.

Verse 4. One thing have I desired of the Lord that will I seek after; that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his temple. Some interpreters vary concerning what the psalmist aims at; I understand thus much in a generality which is clear that he means a communion and fellowship with God which is that one thing which if a Christian had he needs desire no more: that we should all desire and desire again and be in love with and that is enough even to satisfy us the fruition of God and the beholding of him in his ordinances in his temple to have correspondence and fellowship and communion with him there. O God vouchsafe us that! Now this is so infinitely sweet that it was the psalmist's only desire and the sum of all his desires here and therefore much more in the tabernacle of heaven which doth make up the consummation and completeness of all our happiness. John Stoughton.

Verse 4. One thing have I desired of the Lord etc. Seeing David would make but one request to God why would he not make a greater? for alas! what a poor request is this—to desire to dwell in God's house? and what to do? but only to see? and to see what? but only a beauty a fading thing at most but to enquire; and what is enquiring? but only to hear news; a vain fancy. And what cause in any of these why David should make it his request to God? But mark O my soul what goes with it! Take altogether—to behold the beauty of the Lord and to enquire in his temple. And now tell me if there be if there can be any greater request to be made? any greater cause to be earnest about it? For though worldly beauty be a fading thing yet "the beauty of the Lord "shall continue when the world shall fade away; and though enquiring after news be a vain fancy yet to enquire in God's Temple is the way to learn there is no new thing under the sun and there it was that Solomon learned that "all is vanity." Indeed this "one thing "that David desires is in effect that unum necessarium that Christ speaks of in the gospel; which Mary makes choice of there as David doth here. Sir Richard Baker.

Verse 4. One thing etc. A heavenly mind gathers itself up into one wish and no more. "One thing have I desired of the Lord which I will require." Grant me thyself O Lord and I will ask no more. The new creature asks nothing of God but to enjoy God: give me this O Lord and for the rest let Ziba take all. I will part with all to buy that one pearl the riches of heavenly grace. Jeremy Taylor.

Verse 4. One thing. The first thing then is David's choice summarily described in the word "one thing." So Christ confirmeth the prophet's word while he called Mary's choice "one thing." Lu 10:42. And that for these three reasons: First because it is not a common but a chief good. If there be any good above it it is not the chief good; and if there be any good equal unto it it is not alone. Next because it is the last end which we mind eternally to enjoy; if there be any end beyond it it is not the last but amidst and a degree to it. All mids and ends are used for it but it is sought for itself and therefore must be but one. Thirdly it is a centre whereunto all reasonable spirits draw. As all lines from a circle meet in the centre so every one that seeketh happiness aright meeteth in the chief good as the only thing which they intend and therefore must be one. William Struther in "True Happiness or King David's Choice " 1633.

Verse 4. One thing. Changes great changes and many bereavements there have been in my life. I have been emptied from vessel to vessel. But one thing has never failed—one thing makes me feel that my life has been one; it has calmed my joys it has soothed my sorrows it has guided me in difficulty it has strengthened me in weakness. It is the presence of God—a faithful and loving God. Yes brethren the presence of God is not only light it is unity. It gives unity to the heart that believes it—unity to the life that is conformed to it. It was the presence of God in David's soul that enabled him to say "One thing have I desired of the Lord; "and in St Paul's that enabled him to say "This one thing I do." George Wagner in the "Wanderings of the Children of Israel " 1862.

Verse 4. One thing.—

One master passion in the breast
Like Aaron's serpent swallows up the rest.
—Alexander Pope.

Verse 4. That I may dwell in the house of the Lord all the days of my life. To approach continually unto the temple and thither continually to repair was the dwelling no doubt here meant; to dwell to reside continually there not to come for a spurt or a fit...And thus dwelt Hannah the daughter of Phanuel who is said in the second of Luke for the space of four score and four years not to have gone out of the temple. Not that she was there always but often saith Lyra; and venerable Bede to the same purpose. Not that she was never absent no not an hour; but for that she was often in the temple. And the same St. Luke speaking of our Saviour's disciples after they had seen him ascended into heaven—"They returned "saith he "to Jerusalem with great joy: and were continually in the temple praising and blessing God " Lu 24:52-53. Thus St. Austin's mother in her time too might be said to dwell in God's house whereunto she came so duly and truly twice a day "That she in thy Scriptures "saith St. Austin "might hear O God what thou saidst to her and thou in her prayers what she said to thee." In a word such were the Christians the same St. Austin speaks of in another place whom he calleth the emmets of God. "Behold the emmet of God "saith he "it rises early every day it runs to God's church it there prays it hears the lesson read it sings a psalm it ruminates what it hears it meditates thereupon and hoards up within itself the precious corn gathered from that barn floor." John Day's "David's Desire to go to Church "1609.

Verse 4. That I may dwell in the house of the Lord all the days of my life. In the beginning of the Psalm David keeps an audit of his soul's accounts reckoning up the large incomes and lasting treasures of God's bounty grace and mercy; the sum whereof is this: The Lord is my light and my life my strength and my salvation. And now where shall David design his presence but where is his light? Where shall he desire his person but where is his strength? Where shall he wish his soul but where is his life? and where shall he fix his habitation but where is his salvation? even in communion with his God; and this especially in the holy worship of his sanctuary. No wonder then if above all things he desires and seeks after this "one thing ""to dwell in the house of the Lord "etc. Robert Mossom.

Verse 4. The house of the Lord. It (the tabernacle the sanctuary) is called the house of God because he is present there as a man delights to be present in his house. It is the place where God will be met withal. As a man will be found in his house and there he will have suitors come to him where he reveals his secrets. A man rests he lies and lodgeth in his house. Where is a man so familiar as in his house? and what other place hath he such care to protect and provide for as his house? and he lays up his treasures and his jewels in his house. So God lays up all the treasures of grace and comfort in the visible church. In the church he is to be spoken with as a man in his house. There he gives us sweet meetings; there are mutual spiritual kisses. "Let him kiss me with the kisses of his mouth." So 1:2. A man's house is his castle as we say that he will protect and provide for. God will be sure to protect and provide for his church. Therefore he calls the church of God that is the tabernacle (that was the church at that time) the house of God. If we apply it to our times that answers the tabernacle now is particular visible churches under particular pastors where the means of salvation are set up. Particular visible churches now are God's tabernacle. The church of the Jews was a national church. There was but one church but one place and one tabernacle; but now God hath erected particular tabernacles. Every particular church and congregation under one pastor their meeting is the church of God a several church independent. Richard Sibbes.

Verse 4. To behold the beauty of the Lord. That was one end of his desire to dwell in the house of God; not to feed his eyes with speculations and goodly sights (as indeed there were in the tabernacle goodly things to be seen). No; he had a more spiritual sight than that. He saw the inward spiritual beauty of those spiritual things. The other were but outward things as the apostle calls them. I desire to dwell in the house of the Lord to behold the beauty of the Lord the inward beauty of the Lord especially. Richard Sibbes.

Verse 4. The beauty of the Lord. In connection with these words we would try to show that the character of God is attractive and fitted to inspire us with love for him and to make us as it were run after him. The discussion of our subject may be arranged under three heads. I. Some of the elements of the beauty of the Lord. II. Where the beauty of the Lord may be seen. III. Peculiar traits of the beauty of the Lord. I. Some of the elements of the beauty of the Lord. God is a Spirit. Hence his beauty is spiritual and its elements must be sought for in spiritual perfection. 1. One of the elements of this beauty is holiness. 2. But the elements of the divine beauty on which we intend at this time to dwell are those which are included under the general description of God's mercy and grace. The attractiveness of these is more easily perceived and their influence is sooner felt by persons in our fallen condition. It is mainly through the instrumentality of these that sinners are won over from their enmity against God and that the Holy Ghost sheds abroad the love of God in our hearts. 3. Another thing which we may call an element of beauty in God is the combination of his various attributes in one harmonious whole. The colours of the rainbow are beautiful when taken one by one: but there is a beauty in the rainbow which arises not from any single tint; there is a beauty in it which would not exist if the several hues were assumed in succession—a beauty which is a result of their assemblage and collocation and consists in their blended radiance. In like manner so the several perfections which coexist and unite in the nature of God produce a glorious beauty. Holiness is beautiful; mercy is beautiful; truth is beautiful. But over and above there is a beauty which belongs to such combinations and harmonies as the psalmist describes when he tells us "Mercy and truth are met together; righteousness and peace have kissed each other." "Thy mercy O Lord is in the heavens; and thy faithfulness reacheth unto the clouds. Thy righteousness is like the great mountains; thy judgments are a great deep "etc. II. We are next to inquire where the beauty of the Lord may be seen It may so far be seen in the natural world. The throne of nature although in some respects clouds and darkness are round about it is not without its rainbow of beauty any more than the throne of grace. The beauty of the Lord may be seen in the moral law. In the law! Even so. In the unbending law with its terrible anathema his beauty and amiableness shine forth. The law is full of love. The duties of the law are duties of love. Love is the fulfilling of the law. The curse of the law is designed and employed for the maintenance of love. Obedience to the law and the reign of love are but different aspects of the same state of things. And one of the most sublime lessons of the law is the fact that God is love. Again the beauty of the Lord may be seen in the gospel. We see it as it were by reflection in the law; in the gospel we see it directly. The law shows us the hearts of men as God would have them to be; the gospel shows us God's own heart. Again the beauty of the Lord is seen in Christ. It is seen in Christ for he is the brightness of the Father's glory and the express image of his person; and he that hath seen Christ hath seen the Father. The beauty of the Lord is seen in Christ when we consider him as the Father's gift and when we look to his offices and to his character. The character of Christ was the finest spectacle of moral beauty which men or angels ever set their eyes on. III. We conclude by noticing some traits of the beauty of the Lord. 1. It never deceives. 2. It never fades. 3. It never loses its power. 4. It never disappoints. Condensed from Andrew Gray (1805-1861) in "Gospel Contrasts and Parallels."

Verse 4. The beauty of the Lord. The Lord's beauty to be seen in his house is not the beauty of his essence for so no man can see God and live Ex 23:18 20; before this glorious beauty the angels cover their faces with their wings Isa 6:1-2; but it is the beauty of his ordinances wherein God doth reveal to the eyes of men's minds enlightened by his Spirit the pleasant beauty of his goodness justice love and mercy in Jesus Christ. Thomas Pierson M.A. 1570-1633.

Verse 4. The beauty of the Lord. "Beauty" is too particular a word to express the fulness of the Holy Ghost the pleasantness or the delight of God. Take the word in a general sense in your apprehensions. It may be the object of all senses inward and outward. Delight is most transcendent for pleasantness; for indeed God in his ordinances is not only "beauty" to the eye of the soul but is ointment to the smell and sweetness to the taste and all in all to all the powers of the soul. God in Christ therefore he is delightful and sweet...The beauty of the Lord is especially the amiable things of God which is his mercy and love that makes all other things beautiful that is in the church. Richard Sibbes.

Verse 4. To enquire in his temple. The more grace the more business ye will find ye have to do with God in his ordinances; little grace hath little to do and much grace hath much to do; he hath always business with God special earnest business. To behold the beauty of the Lord and to enquire in his temple. Oh I have somewhat to enquire after; I am to do something by this duty and therefore cannot trifle. He that comes to visit his friend in a compliment he talks he walks he trifles and goes home again; but he that comes upon business he is full of it: he is like Abraham's honest and faithful servant. Ge 24:33. "And there was set meat before him to eat: but he said I will not eat until I have told my errand." I have great business with the Lord about the church and about my soul and I will not eat nor talk nor think nor dally about anything till I have told mine errand or heard my Maker's errand unto me. And for this end it's a rare thing to carry somewhat always on the spirit to spread before God a heart pregnant with some needful request or matter whereof to treat with God. Ps 45:1. Richard Steele's "Antidote against Distractions "1673.

Verse 4. It was David's earnest prayer One thing have I desired of the Lord that will I seek after; that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his temple. There are many that pray David's words but not with David's heart. Unum petii one thing have I desired de praeterito for the time past; et hoc requiram this I will seek after de futuro for the time to come: I have required it long and this suit I will urge till I have obtained it. What? To dwell in some of the houses of God all the days of my life and to leave them to my children after me; not to serve him there with devotion but to make the place mine own possession? These love the house of God too well; they love it to have and to hold; but because the conveyance is made by the lawyer and not by the minister their title will be found naught in the end; and if there be not a nisi prius to prevent them yet at that great day of universal audit the Judge of all the world shall condemn them. By this way the nearer to the church the further from God. The Lord's temple is ordained to gain us to him not for us to gain it from him. If we love the Lord we "will love the habitation of his house and the place where his honour dwelleth; "that so by being humble frequenters of his temple below we may be made noble saints of his house above the glorious kingdom of Jesus Christ. Thomas Adams.

Verse 4. David being in this safe condition what doth he now think upon or look at as his main scope? Not as Pyrrhus king of Epirus to sit still and be merry when he had overcome the Romans and all his enemies as he sometime said to Cyneas the philosopher but to improve his rest to perpetual piety in going from day to day to God's house as Hannah is said afterwards to have done. Luke 2. And this first for the solace of his soul in seeing the beauty of his sanctuary. Secondly that he might still be directed aright and be safe. Thirdly that he might yet be more highly exalted in kingly glory. Fourthly for all this as he should have abundant cause sacrificing and singing psalms to God without ceasing: see Ps 27:5-6. John Mayer.

Verse 4. O my soul what sights have I seen in the house of God! what provisions have I tasted! what entertainments have I had! what enlargements in prayer and answers thereto! what impression under his word what entertainment at his table as he has sometimes brought me into his banqueting house and his banner over me has been love! And though I cannot it may be say so much of this as some others; yet what I have found I cannot but remember with thankfulness and desire more; and as this was in the house of God here would I still desire to dwell. Daniel Wilcox 1676-1733.

Verse 5. The time of trouble. Though God does not always deliver his people out of trouble yet he delivers them from the evil of trouble the despair of trouble by supporting the spirit; nay he delivers by trouble for he sanctifies the trouble to cure the souls and by less troubles delivers them from greater. From a Broad Sheet in the British Museum dated London: printed for D. M. 1678.

Verse 5. He shall hide me. The word here used means to hide to secrete and then to defend or protect. It would properly be applied to one who had fled from oppression or from any impending evil and who should be secreted in a house or cavern and thus rendered safe from pursuers or from the threatening evil. Albert Barnes.

Verse 5. Pavilion comes from papilio a butterfly. It signifies a tent made of cloth stretched out on poles which in form resembles in some measure the insect above named. Adam Clarke.

Verse 5. In the secret of his tabernacle shall he hide me. He alludes to the ancient custom of offenders who used to flee to the tabernacle or altar where they esteemed themselves safe. 1Ki 2:28. Matthew Poole.

Verse 5. In the secret of his tabernacle. Were there no other place he would put me in the holy of holies so that an enemy would not dare to approach me. Adam Clarke.

Verse 6. Now shall mine head be lifted up above mine enemies round about me. A man cannot drown so long as his head is above water. Now it is the proper office of hope to do this for the Christian in times of any danger. Lu 21:28. "When these things begin to come to pass then look up and lift up your heads: for your redemption draweth nigh." A strange time one would think for Christ then to bid his disciples lift up their heads in when they see other men's hearts failing them for fear and for looking after those things which are coming on the earth Lu 21:26; yet now is the time of the rising of their sun when others' is setting and the blackness of darkness is overtaking others; because now the Christian's feast is coming for which hope hath saved its stomach so long. "Your redemption draweth nigh." Two things make the head hang down—fear and shame; hope eases the Christian's heart of both these and so forbids him to give any sign of a desponding mind by a dejected countenance. William Gurnall.

Verse 6. Therefore will I offer in his tabernacle sacrifices of joy. "Surely "some may say "he could have called on God beyond the precincts of the temple. Wherever he wandered as an exile he carried with him the precious promise of God so that he needed not to put so great a value upon the sight of the external edifice. He appears by some gross imagination or other to suppose that God could be enclosed by wood and stones." But if we examine the words more carefully it will be easy to see that his object was altogether different from a mere sight of the noble building and its ornaments however costly. He speaks indeed of the temple but he places that beauty not so much in the goodliness that was to be seen by the eye as in its being the celestial pattern which was shown to Moses as it is written in Ex 25:40: "And look that thou make them after their pattern which was showed thee in the mount." As the fashion of the temple was not framed according to the wisdom of man but was an image of spiritual things the prophet directed his eyes and all his affections to this object. Their madness is therefore truly detestable who wrest this place in favour of pictures and images which instead of deserving to be numbered among temple ornaments are rather like the dung and filth defiling all the purity of holy things. John Calvin.

Verse 8. When thou saidst Seek ye my face; my heart said unto thee Thy face Lord will I seek. In the former verse David begins a prayer to God "Hear O Lord; have mercy upon me and answer me." This verse is a ground of that prayer Seek ye my face saith God. The heart answers again Thy face Lord will I seek; therefore I am encouraged to pray to thee. In the words are contained God's command and David's obedience. God's warrant and David's work answerable the voice and the echo: the voice "Seek my face; "the rebound back again of a gracious heart "Thy face Lord will I seek." "When thou saidst." It is not in the original. It only makes way to the sense. Passionate speeches are usually abrupt: "Seek my face:" "Thy face Lord will I seek." ...

God is willing to be known. He is willing to open and discover himself; God delights not to hide himself. God stands not upon state as some emperors do that think their presence diminishes respect. God is no such God but he may be searched into. Man if any weakness be discovered we can soon search into the depth of his excellency; but with God it is clean otherwise. The more we know of him the more we shall admire him. None admire him more than the blessed angels that see most of him and the blessed spirits that have communion with him. Therefore he hides not himself nay he desires to be known; and all those that have his Spirit desire to make him known. Those that suppress the knowledge of God in his will what he performs for men and what he requires of them they are enemies to God and of God's people. They suppress the opening of God clean contrary to God's meaning; "Seek my face; "I desire to be made known and lay open myself to you. Therefore we may observe by the way that when we are in any dark condition that a Christian finds not the beams of God shining on him let him not lay the blame upon God as if God were a God that delighted to hide himself. Oh no! it is not his delight. He loves not strangeness to his poor creatures. It is not a point of his policy. He is too great to affect (Choose=love) such poor things. No; the fault is altogether in us. We walk not worthy of such a presence; we want humility and preparation. If there be any darkness in the creature that he finds God doth not so shine on him as in former times undoubtedly the cause is in himself; for God saith "Seek my face." He desires to reveal himself. Richard Sibbes.

Verse 8. When thou saidst Seek ye my face etc. All the Spirit's motions are seasonable and therefore not to be put off; for delay is a kind of denial and savours of such ungrateful contempt as must needs be very displeasing to him. When thou saidst Seek ye my face; my heart said unto thee Thy face Lord will I seek. God does not only expect such an answer but expects it immediately upon his call. Whenever he blows with his wind he looks that we should spread our sails. If we refuse his offered help we may deservedly want it when desired. As Christ withdrew himself from the spouse because she let him stand knocking so long at the door of her heart and she still deferred to open and tired out his loving forbearance with vain and frivolous excuses. So 5:2 etc. But as we must not omit the present performance of any duty which he excites unto we must not check his influences by being weary of the duties which he assists us in: if we do not improve extraordinary aids by holding out the longer we provoke him to depart. Timothy Cruso.

Verse 8. When thou saidst Seek ye my face etc. We see here thus much that God must begin with us before we can close with him; God must seek us before we can seek him; God must first desire that we draw near to him before we for our particulars are able to draw near unto God. Thou saidst Seek my face; and then and not till then my heart said Thy face Lord will I seek. Thomas Horton.

Verse 8. When thou saidst etc. Now God then speaks to the heart to pray when not only he puts upon the duty by saying to the conscience This thou oughtest to do; but God's speaking to pray is such as his speech at first was when he made the world when he said "Let there be light and there was light:" so he says let there be a prayer and there is a prayer; that is he pours upon a man a spirit of grace and supplication a praying disposition; he puts in motives suggests arguments and pleas to God; all which you shall find come in readily and of themselves and that likewise with a quickening heat and enlargement of affection and with a lingering and longing and restlessness of spirit to be alone to pour out the soul to God and to vent and form those motions and suggestions into a prayer till you have laid them together and made a prayer of them. And this is a speaking to the heart. Observe such times when God doth thus and neglect them not then to strike whilst the iron is hot; thou hast then his ear; it is a special opportunity for that business such a one as thou mayest never have the like. Suitors at court observe molissima fandi tempora their times of begging when they have kings in a good mood which they will be sure to take the advantage of; but especially if they should find that the king himself should begin of himself to speak of the business which they would have of him: and thus that phrase of Ps 10:17 that God prepares the heart is understood by some that God prepares the heart and causeth the ear to hear; that is he fashions it and composes it into a praying frame. And sure it is a great sign that God means to hear us when himself shall thus indite the petition. Thomas Goodwin.

Verse 8. When thou saidst etc. And well may this be pleaded in that God useth not so to stir up and strengthen us to seek him but when he intends to be found of us. Ps 10:17. "Thou hast heard the desire of the humble: thou wilt prepare their heart thou wilt cause thine ear to hear." Jer 29:13. "And ye shall seek me and find me when ye shall search for me with all your heart." And God maketh it an argument to himself that if he say to any inwardly as well as outwardly Seek my face he that speaketh righteousness cannot speak thus to them and frustrate their prayers and so bid them seek his face in vain. Isa 45:19 "I said not unto the seed of Jacob Seek ye me in vain; I the Lord speak right things." If Ahasuerus bid his spouse to ask surely he will not fail to grant her petition Es 7:2; so here. And as when Christ called the blind man to come to him to tell him his grievance it was truly said to him by them "Be of good comfort rise for he calleth thee." Mr 10:49. So it is in this case. Thomas Cobbett.

Verse 8. My heart said unto thee. The heart is between God and our obedience as it were an ambassador. It understands from God what God would have done and then it lays a command upon the whole man. The heart and conscience of man is partly divine partly human. It hath some divinity in it especially if the man be a holy man. God speaks and the heart speaks. God speaks to the heart and the heart speaks to us. And ofttimes when we hear conscience speaking to us we neglect it; and as St. Augustine said of himself "God spake often to me and I was ignorant of it." When there is no command in the word that the heart directly thinks of (as indeed many profane careless men scarce have a Bible in their houses) God speaks to them thus; conscience speaks to them some broken command that they learn against their wills. They heed it not but David did not so. God said Seek ye my face: his heart answers "Thy face Lord will I seek." The heart looks upward to God and then to itself My heart said. It said to thee and then to itself. First his heart said to God "Lord I have encouragement from thee. Thou hast commanded that I should seek thy face." So his heart looked to God and then it speaks to itself. Thy face Lord will I seek. It looks first to God and then to all things that come from itself. Richard Sibbes.

Verse 8. There are diverse things considerable of us in this answer and compliance of David's with God's command or invitation to him. First it was seasonable and in due time; presently does David make this return: "Thy face Lord will I seek." This is the property and disposition of every wise and prudent Christian to close with the very first opportunities of God's invitation. Secondly this answer as it was seasonable and present so it was also full and complete; the performance was proportionable to the injunction. Ye shall have some kind of people in the world that God bids them do one thing and they will be sure to do the quite contrary; or at least not do as much as the should do but do it by halves. But now here David makes return to God in the full extent and proportion of obedience. God said Seek my face and he answered Thy face Lord will I seek. Thirdly it was real and entire and sincere; "My heart said." It is one thing to say it with the mouth and it is another thing to say it with the heart. With the mouth it is quite easy and ordinary and nothing more usual. Lord thy face will we seek especially in any trouble or calamity which is incident unto us; but for the heart to say it that is not so frequent. Fourthly it was settled and peremptory. "Thy face will I seek; "there is nothing shall hinder me of it or keep me from it but I will do it against all opposition. Lastly this protestation of David was absolute and indefinite and unlimited; "I will seek thy face; "without prescription of time or place or condition; not only now but hereafter: not only for a time but for ever in all seasons in all estates in all circumstances still I shall keep me to this—to hold my communion with thee. Then are we Christians indeed when we are so immutably and irreversibly and independently upon the opinions or practices of any other person. Condensed from Thomas Horton.

Verse 8. God hath promised his favour and therefore his people may seek his favour. Nay he hath commanded his people to seek his favour and therefore they should seek it. It is an unadvised folly during the suspension of God's favour to unson ourselves and unpeople ourselves i.e. by denying the grace and spiritual relation which exist between us and God. That is not the way to gain favour; for when we have undone our relation of children we exclude ourselves from the expectation of favour. No the wisest and surest way is to seek the renewing of God's loving countenance and not to be driven away from God by our unbelief. Obadiah Sedgwick in "The Doubting Believer "1653.

Verse 9. Hide not thy face far from me. When I seek thy face vouchsafe O God not to hide thy face from me; for to what purpose should I seek it if I cannot find it? and what hope of finding it if thou be bent to hide it? Sir Richard Baker.

Verse 9. Put not thy servant away in anger. God puts away many in anger for their supposed goodness but not any at all for their confessed badness. John Trapp.

Verse 9. Thy servant. It is a blessed and happy thing to be God's true "servant." Consider what the Queen of Sheba said of Solomon's servants 1Ki 10:8: "Happy are these thy servants "&c. Now Christ Jesus is greater than Solomon Mt 12:42 and so a better Master. Good earthly masters will honour good servants as Pr 27:18 "He that waiteth on his master shall be honoured; " Pr 17:2 "A wise servant shall have a portion or inheritance among the brethren." But however some earthly masters may be Nabals and Labans yet God will not be so: Joh 12:26: "Where I am there shall also my servant be." "If any man serve me him will my father honour "see Lu 12:37. The watchful servants are blessed; their master will make them to sit down to meat and will come forth and serve them as Mt 25:21 23: "Well done thou good and faithful servant: thou hast been faithful over a few things I will make thee ruler over many things: enter thou into the joy of thy Lord." Thomas Pierson.

Verse 9. Thou hast been my help; leave me not etc. One act of mercy engages God to another. Men argue thus: I have showed you kindness already therefore trouble me no more; but because God has shown mercy he is more ready still to show mercy; his mercy in election makes him justify adopt glorify. Thomas Watson.

Verse 9. Leave me not; rather "dismiss me not; ""let not go thy hold of me." This is the proper sense of the Hebrew verb (vjn) to set a thing loose to let it go to abandon it. Samuel Horsley.

Verse 10. When my father and my mother forsake me. As there seems to be some difficulty in supposing the psalmist's parents to have "deserted" him they might perhaps be said to have "forsaken" him (as Muis conjectures) that is to have left him behind them as being dead. James Merrick M.A. 1720-1769.

Verse 10. When my father and my mother forsake me. It is indeed the nature of all living creatures though never so tender of their young ones yet when they are grown to a ripeness of age and strength to turn them off to shift for themselves; and even a father and a mother as tender as they are have yet somewhat of this common nature in them; for while their children are young they lead them by the hand but when they are grown up they leave them to their own legs and if they chance to fall let them rise as they can. But God even then takes his children up for he knows of what they are made; he knows their strength must be as well supported as their weakness be assisted; he knows they must as well be taken up when they fall as be held up when they stand. Sir Richard Baker.

Verse 10. Father and mother. First who are they? Properly and chiefly our natural parents of whom we were begotten and born; to whom (under God) we owe our being and breeding. Yet here not they only; but by synecdoche all other kinsfolks neighbours friends acquaintances or indeed more generally yet all worldly comforts stays and helps whatsoever. 2. But then why these named the rathest and the rest to be included in these? Because we promise to ourselves more help from them than from any of the other. We have a nearer relation to and a greater interest in them than in any other; and they of all other are the least likely to forsake us. The very brute creatures forsake not their young ones. A hen will not desert her chickens nor a bear endure to be robbed of her whelps. 3. But then thirdly why both named—father and mother too? Partly because it can hardly be imagined that both of them should forsake their child though one should hap to be unkind. Partly because the father's love being commonly with more providence the mother's with more tenderness; both together do better express than alone either would do the abundant love of God towards us who is infinitely dear over us beyond the care of the most provident father beyond the affection of the most tender mother. 4. But then fourthly when may they be said to forsake us? When at any time they leave us destitute of such help as we stand in need of; whether it be out of choice when they list not to help us though they might if they would; or out of necessity when they cannot help us though they would if they could. Robert Sanderson.

Verse 10. Then the Lord will take me up. But dictum factum: these are but words: Are there producible and deeds to make it good? Verily there are and that to the very letter. When Ishmael's mother despairing of his life had forsaken him and laid him down gasping (his last for ought she knew or could do to help it) in the wilderness the Lord took him up; he opened a new spring of water and opened her eyes to see it and so the child was preserved. Genesis 21. When Moses' parents had also forsaken him (for they durst not stand by him any longer) and laid him down among the rushy flags the Lord took him up too. He provided him of a saviour the king's own daughter and of a nurse the child's own mother—and so he was preserved too. Ex 2:6-9. Take but two examples more out of either Testament one. David and St. Paul both forsaken of men both taken up of God. How was David forsaken in Ps 142:4 when he had looked upon his right hand and saw no man that would know him; he had no place to fly unto and no man cared for his soul. But all the while Dominus ad dextris there was one at his right hand (though at first he was not aware of him) ready to take him up; as it there followeth Ps 142:5 "I cried unto thee O Lord; I said Thou art my refuge and my portion in the land of the living." And how St. Paul was forsaken; take it from himself 2Ti 4:16 "At my first answer no man stood with me but all men forsook me:" a heavy case and had been heavier had there not been one ready to take his part at the next verse "Nevertheless the Lord stood with me and strengthened me "etc. What need we any more witnesses? In ore duorum—in the mouth of two such witnesses the point is sufficiently established. But you will yet say these two might testify what they had already found post factum. But David in the text pronounces it de futuro beforehand and that somewhat confidently: "The Lord will take me up." As he doth also elsewhere: "Sure I am that the Lord will avenge the poor and maintain the cause of the helpless " Psalm 109. But is there any ground for that? Doubtless there is; a double ground; one in the nature another in the promise of God. In his nature four qualities there are (we take leave so to speak suitably to our own low apprehensions for in the Godhead there are properly no qualities); but call them qualities or attributes or what else you will; there are four perfections in God opposite to those defects which in our earthly parents we have found to be the chief causes why they do so oft forsake us; which give us full assurance that he will take us up when all other succors fail us. Those are his love his wisdom his power his eternity and all in his nature. To which four add his promise and you have the fulness of all the assurance that can be desired. Robert Sanderson.

Verse 10. The Lord will take me up: Hebrew will gather me that is take me into his care and keeping. In the civil law we find provision made for outcasts and friendless persons; some hospitals to entertain them some liberties to comfort and compensate their trouble. It is sure that in God the forlorn and fatherless find mercy. John Trapp.

Verse 11. Teach me thy way O Lord. Having compared himself to an exposed deserted infant adopted by God he anon fairly asks to be shown how to walk. He asks the grace of being able to observe all his holy commandments which he never loses sight of through the whole one hundred and fifty Psalms. What else could he do? when it was the only path to that heavenly house of God which he had just declared to be the only wish and desire of his heart. Robert Bellarmine (Cardinal) 1542-1621.

Verse 11. Lead me in a plain path because of mine enemies. If a man travelling in the King's highway be robbed between sun and sun satisfaction is recoverable upon the county where the robbery was made; but if he takes his journey in the night being an unseasonable time then it is at his own peril he must take what falls. So if a man keep in God's ways he shall be sure of God's protection; but if he stray out of them he exposes himself to danger. Robert Skinner (Bishop) 1636.

Verse 11. Because of mine enemies. If once a man commence a professor the eyes of all are upon him; and well they may for his profession in the world is a separation from the world. Believers condemn those by their lives who condemn them by their lips. Righteous David saw many who were waiting to triumph in his mistakes. Hence the more they watched the more he prayed: "Teach me thy way O Lord and lead me in a plain path because of mine enemies." It may be rendered because of mine observers. Christian if you dwell in the open tent of licentiousness the wicked will not walk backward like modest Shem and Japheth to cover your shame: but they will walk forward like cursed Ham to publish it. Thus they make use of your weakness as a plea for their wickedness. Men are merciless in their censures of Christians; they have no sympathy for their infirmity: while God weighs them in more equal scales and says "The spirit is willing but the flesh is weak." While a saint is a dove in the eyes of God he is only a raven in the estimation of sinners. William Secker.

Verse 13. I had fainted etc. Study much the all sufficiency the power the goodness the unchangeableness of God. 1. The all sufficiency of God. What fulness there is in him to make up all you can lose for him; what refreshments there are in him to sweeten all you can suffer for him. What fulness! You may as well doubt that all the waters of the ocean cannot fill a spoon as that the divine fulness cannot be enough to you if you should have nothing left in this world; for all the waters that cover the sea are not so much as a spoonful compared with the boundless and infinite fulness of all sufficiency. What refreshments in him! One drop of divine sweetness is enough to make one in the very agony of the cruellest death to cry out with joy "The bitterness of death is past." Now in him there are not only drops but rivers; not a scanty sprinkling but an infinite fulness. 2. Eye much the power of God how it can support under the cross what it can bring to pass for you by the cross. No cross so sharp and grievous but he can make it sweet and comfortable. No cross so heavy and intolerable but he can make light and easy. No cross so ignominious and reproachful but he can turn it to your honour. No cross so fastened to you but he can easily remove it. 3. His goodness. His all sufficiency and power make him able his goodness makes him willing to do for his people under the cross what his all sufficiency and almighty power can afford. His goodness sets his mighty power to work for his suffering saints. His goodness sets his all sufficiency his fulness abroach for them so that it runs freely upon them; and never more freely than when they are under the cross. I had fainted unless I had believed to see the goodness of the Lord &c. What is it that makes you ready to faint under the cross or thoughts and foresight of it? Look to the goodness of God there is support. Condensed from David Clarkson.

Verse 13. I had fainted. The words in italics are supplied by our translators; but far from being necessary they injure the sense. Throw out the words I had fainted and leave a break after the verse and the elegant figure of the psalmist will be preserved: "Unless I had believed to see the goodness of the Lord in the land of the living"—what! what alas! should have become of me! Adam Clarke.

Verse 13. Unless I had believed to see the goodness of the Lord in the land of the living. In the Hebrew this verse is elliptical as Calvin here translates it. In the French version he supplies the ellipsis by adding to the end of the verse the words "C'estoit fait de moy ""I had perished." In our English version the words "I had fainted "are introduced as a supplement in the beginning of the verse. Both the supplement of Calvin and that of our English version which are substantially the same doubtless explain the meaning of the passage; but they destroy the elegant abrupt form of the expression employed by the psalmist who breaks off in the middle of his discourse without completing the sentence although what he meant to say is very evident. Editorial note to Calvin in loc.

Verse 13. Under sore trouble and distress labour to exercise a strong and lively faith. It was a noble and heroic resolution in that holy man Job under his singular trials Job 13:15: "Though he slay me yet will I trust in him; "as if he had said Let my strokes be never so sore and heavy yet I will not let go my grips of his word and promises I will not raze these foundations of my hope. It was the way the psalmist kept himself from sinking under his heavy burdens: I had fainted unless I had believed to see the goodness of the Lord in the land of the living. ...Faith brings new strength and auxiliary supplies of grace from heaven when the former supply is exhausted and spent; whereof David had the sweet experience here. As God doth plant and actuate grace in the soul so he is pleased to come in with seasonable supplies and reinforcements to the weak and decayed graces of his people answerable to their present exigencies and pressures; and thus he doth from time to time feed the believer's lamp with fresh oil give in more faith more love more hope and more desires; and hereby he gives power to the faint and strengthens the things which remain when ready to die. John Willison.

Verse 13. Unless I had believed to see the goodness of the Lord in the land of the living: a cordial made up of three sovereign ingredients—a hope to see; and to see the goodness of God; and the goodness of God in the land of the living. Sir Richard Baker.

Verse 13. The land of the living. Alas! what a land of the living is this in which there are more dead than living more under ground than above it; where the earth is fuller of graves than houses; where life lies trembling under the hand of death; and where death hath power to tyrannize over life! No my soul there only is the land of the living where there are none but the living; where there is a church not militant but triumphant; a church indeed but no churchyard because none dead nor none that can die; where life is not passive nor death active; where life sits crowned and where death is swallowed up in victory. Sir Richard Baker.

Verse 14. Wait on the Lord be of good courage. Be comfortable hold fast (as the Greek hath) be manly or quit thee as a man; which word the apostle useth. 1Co 16:13. These are the words of encouragement against remissness fear faintness of heart or other infirmities. Henry Ainsworth.

Verse 14. Wait on the Lord be of good courage.

Stand but your ground your ghostly foes will fly—
Hell trembles at a heaven directed eye;
Choose rather to defend than to assail—
Self confidence will in the conflict fail:
When you are challenged you may dangers meet—
True courage is a fixed not sudden heat;
Is always humble lives in self distrust
And will itself into no danger thrust.
Devote yourself to God and you will find
God fights the battles of a will resigned.
Love Jesus! love will no base fear endure—
Love Jesus! and of conquest rest secure.
—Thomas Ken (Bishop) 1637-1710-11.

Verse 14. Think not the government is out of Christ's hand when men are doing many sad things and giving many heavy blows to the work of God. No no; men are but his hand; and it is the hand of God that justly and righteously is lying heavy upon his people. Look above men then; you have not to do with them: there is a turn of matters just as he is pleased to turn his hand. Ralph Erskine 1685-1752.

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HINTS TO THE VILLAGE PREACHER

Verse 1. (first clause). The relation of illumination to salvation or the need of light if men would be saved.

Verse 1. The Christian hero and the secret springs of his courage.

Verse 1. The believer's fearless challenge.

Verse 2. The character number power and cruelty of the enemies of the church and the mysterious way in which they have been defeated.

Verse 3. Christian peace. 1. Exhibited in the calm foresight of trouble.

2. Displayed in the confident endurance of affliction.

3. Sustained by divine help and past experience Ps 27:1-2.

4. Producing the richest results glory to God etc.

Verse 4. Model Christian life.

1. Unity of desire.
2. Earnestness of action.
3. Nearness of communion.
4. Heavenliness of contemplation.
5. Progress in divine education.

Verse 4. The affection of moral esteem towards God. Thomas Chalmers.

Verse 4. A breathing after God. R. Sibbes's Sermon.

Verse 4. (last clause). Sabbath occupations and heavenly delights.

Verse 4. (final clause). Matters for enquiry in the Temple of old opened up in the light of the New Testament.

Verse 6. The saint's present triumph over his spiritual foes his practical gratitude and his vocal praises.

Verse 7. Prayer. To whom addressed? How? Cry etc. When? Left indefinite. On what is it based? Mercy. What it needs? Hear answer.

Verse 8. The heart in tune with its God. Note the promptness heartiness personality unreservedness accuracy and resolution of the response to the precept.

Verse 8. The successful seeker. R. Sibbe's Sermon.

Verse 8. The echo. See Spurgeon's Sermons. No. 767.

Verse 9. 1. Desertion deprecated in all its forms.
2. Experience pleaded.
3. Divine aid implored.

Verse 9. The horror of saints at the hell of sinners. James Scot.

Verse 10. The portion of the orphan the comfort of the persecuted the paradise of the departing.

Verse 11. The plain man's pathway desired described divinely approved "thy way" "a plain way" and divinely taught "teach me O Lord ""lead me."

Verse 13. Faith its precedence of sight its objects its sustaining power.

Verse 13. Believing to see. See Spurgeon's Sermons. No. 766.

Verse 14. The believer's position " wait;" his condition "good courage;" his support " he shall " etc.; his perseverance "wait" repeated a second time; his reward.

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WORKS UPON THE TWENTY-SEVENTH PSALM

Excellent Encouragements against Afflictions containing David's Triumph over Distress; or an Exposition of Psalm 27. By THOMAS PIERSON M.A. (Reprinted in Nichol's Series of Puritan Commentaries.)

Meditations upon the 27th Psalm of David. By SIR RICHARD BAKER.

── C.H. Spurgeon《The Treasury of David》